the last that we spoke ended

with the armistice. so you can see from the timeline here i've picked up with 17, 15. that's when the almighty war. and i've some other dates. i'm not necessarily going to talk about all of these dates in detail. but i'm going to try to cover roughly 100 years worth of history today. and so i gave you some date so that you could kind of have placeholders, so that you could get a sense where you were in time. so we will we can come back to these as we along. i've also got some things for you to consider as we talk today. again, we're going to be covering lot of different things over a quite a span of time.

and so consider how native people in, the southeast continue to have and demonstrate power in the 18th century. we're going to talk about the impacts of the american revolution had on people in the southeast and we're going to finish with the very first federal indian policy that we get with the washington administration. and we'll talk about how native people in that context as well. so just as a reminder. okay, when we talked about the southeast kind of at the moment of european, we said that this is what our geo political map looked like. we spoke about the fact that there was a tremendous of ethnic diversity there, a tremendous amount of political. right. but that begin to change signified cantlie with the onset of the southeast native slave trade. right. and that in a sense commodified

and practice of taking and that violence was kind of over to the general. and we had a term in this amount of displacement people. right. and so we said that through the process of, coalescence, people left areas where they had been before they in to new places in some cases and instances they just kind of moved to live with other people that perhaps have a numeric superiority perhaps a superiority in terms of their ability availability of resources. right. and while this map isn't perfect, because this is certainly lacking an indigenous presence in north carolina that we know is there as as continued indigenous presence in places like georgia florida and certainly in mississippi and louisiana. but this is a good map to think about in of how colonial and

native interactions play out for the rest of the 18th century because individuals that are kind of represented are those that wind up in all those colonial records interacting with people during that time. but certainly native people, this is not how they saw their world, right? or how they saw the geopolitical space in which they inhabited. and to get a better sense of how they saw themselves. i have a chickasaw map here for you. so this actually an english on paper of a map that was drawn by a chickasaw head man in 1723 on deerskin. he presented it to the colonial governor of south carolina, ana. so i want you to take a minute. if you don't and just if you'll raise your hand and tell me some of the things you see here.

jacob, go. okay. so we've an individual. so we have a human presence on the map. good. thomas, i was one of those little lines. they kind look like connections between different types, tribes or people. so could it be like trade good? yeah, absolutely. very good, thomas. so you can see it. the line kind of at the top that says cherokee path. and then one of the lower lines says creek in english. so that's good trade path. certainly anything else that you notice. lena, the bigger circles in their smaller circle so is that like bigger nations or the bigger tribal areas then the smaller groups of people? okay, good. so we have sized circles, right? so we have some smaller circles and perhaps those represent

groups that are smaller in terms of their population, we have some circles that represent groups that have larger population, but something else maybe dickinson or two, is how chickasaw people would have been understanding their world right. and maybe it's not so much a question of population numbers, but the larger the circle represents, the or the role that that particular group plays in their lives and their daily interaction. right. so we can see that the chickasaw circle is that the fairly center of the map right, which indicates for us that chickasaw people, maybe not surprisingly, imagine themselves the center of their own world, right. and everything else out from that chickasaw, people at this moment in time, in 18th century are certainly not as populous as

cherokee. and those circles are basically the same size. right. so perhaps maps the size of the circle then is meant to indicate influence, right and again, the importance of a group in their life. you'll notice that the cherokee path, there's a pretty wide path. the line there is as wide and it connects directly to the cherokee circle. this suggests to us that that relationship was probably healthy. yes. makes sense. well, notice to snow coincidence that the line connecting the chickasaw to the english. that's a that's a good path. and we know that the english or british at this time and the chickasaw were very closely allied together. chickasaw in the british, a

really good, healthy relationship with one another. but notice that line doesn't stop in creek country and pick up the other side. it goes through it, which suggests maybe that there's not a connection there like this. certainly a group that we have to recognize. right. this is certainly a group that we kind of have to think about in terms of our geo situation. but this is not necessarily a group that we have a close alliance with. right. and then again i think as many of you all have indicated, these smaller circles represent, groups that, you know, are further, you know, certainly less of a relationship. right. but another really interesting, too, i think about this map is you'll notice that the line between the chickasaw and the choctaw, there's a line, but it's it's narrow. it's narrow. the chickasaw and the choctaw

were generational enemies. they had been riding on each other for generations, taking captives. and so map indicates that while is some interaction that takes right that passed between them is narrow and oftentimes language when talking about paths historic native people use language about broad paths narrow paths, broad paths indicated that there was a good healthy relationship, narrow past when they talked about narrow past existing that oftentimes you know conflict or animosity. and it's really fascinating that we can actually see that drawn here for us. so again i think one of the major takeaways is to really consider the fact that we're not far removed from this period of tremendous violence. right.

but native people in the 18th century are feeling very secure in where they are politically. right. this is meant to communicate a principle, place and location of the chickasaw people within this colonial system. and it's also really for us to consider the fact that the english circle is no bigger than any circle as we so often kind of think about these stories and we think about this history from this very like colonial sort of mindset, and imagine the fact that, you know, colonists arrive and, then that was it. that was the end of the story for native people. and that's just true. right. as already discussed in this class, you were either a member of a particular community or you were outsider. and we see for us here. the english have no or larger presence in the chickasaw understanding of their world

than the cherokee or the creek, or arguably even the choctaw. and so those are just some really important to think about as we kind of move through the 18th century. all right. so trade is very important, right? no longer are we trading in enslaved captives. right. the pharmacy war effectively ended the southeast native slave trade. but deerskin continued to be a hot commodity. all right. and native people in the south, these particular in the 18th century, are able to advantage of their position in a way that native people in other areas don't have access to. so if you're looking at this map, we don't necessarily see a native presence here. but the three major european powers that have a presence on the north american are

illustrated here. spanish are green, the english are british are red, the french are blue. do you see the area where they all kind of converge? the southeast. right. and so what this meant for eastern native people, they had choices. they had choices. right. you don't have to just go to food lion. there's a publix. there's a kroger. goodness gracious. there could even be a harris teeter or something like that. i don't know. dream big right. dream big. and so they had options. they had different trading relationships that they could go to with their deer skins. they didn't just have one place. and so what this meant then is that they could you know, kind of see what was on offer, and then say, well, this is really great. but you know what? i could get much things for

cheaper if i went to the british and historians are really good at naming. we call this the playoff system playoff. that was a joke meant to laugh. it meant very good. thank you. so when that meant is that the individual groups would play european powers off of one another. right. because just as native people during this time are seeing themselves distinct, independent groups. right. it's also to remind ourselves that in the 18th century, europeans weren't going around high fiving themselves, going, we're all europeans. that's great, right? we're all one people. not. not true. right. the british and the french spent the entire 18th century at war with one another, almost. yes. yes so native people are able to take advantage of this? they're able to take advantage

of like all of this conflict and disagreement. things fights over who's going to be king and queen of what country in? europe. and they're able to use it for their benefit in north america by saying things. there's a dude and a fort over there who, you know said that he could give me better things if we made an alliance and i just wanted you to know that there is a dude over there at that other for that i could maybe make an alliance with right. and the british and the french in particular were so paranoid all the time about what each other were doing. they were like writing back forth to like to paris and to london about like this person in this group over here is doing. and they've gone over here and they're doing that. and it's like armageddon all the time. and native people are taking advantage of that and using it to facilitate what is in their best interests. and that works fantastic.

oakley for a really long time. and so we get to 1763. okay. so 1763, we get the treaty of paris again. we're really good at naming things. it was a treaty signed in paris. yeah, absolutely. and the treaty of, paris ended the french and indian war. so there had been a number of conflicts. again particularly between the british, the french. oftentimes was like a european theater, these conflicts. and it would flow over to north america. this is the last one of these is called the seven years war. in a broader world context. but on the north american continent, it's called the french indian war. and the outcome of that

essentially meant that wasn't a french presence any longer. okay. so that option that was there to say like, hey, there's this french dude at this fort over here, i'm going to go talk to him. if you don't give me what i want, that option kind of goes that option. go away. right. and so that the playoffs system that had worked so well for so long ceases to to exist as as effective way to engage in diplomacy and kind of get the trade goods that were desired. all right. some other important things that happened with this treaty, the end of the french and indian war and events that follow. so. one of the things that the british do within the context, the french and indian war that

will ultimately help kind swing things in their favor is. they will promise native that they will set a hard western boundary. that boundary boundary essentially follows the appalachian mountains. so if you're looking at this map, that kind of criss cross and blue areas, it's kind of like roughly in that region. right. the british promise that native people, we won't allow settlement beyond that line. we'll keep all of settlers east of this line. and again, that was it. in exchange, native people agreed to stop supporting the french. like not necessarily fight with the british. but at least kind of take a position of neutrality.

right. so when the british ultimately have victory, the french and indian war, they do try uphold this agreement that they established of holding this line. but you have all these british colonists that don't want to mind the line. they don't want them on the line. a number of them are going to argue, pardon me. we went to in the first place to gain access to this territory. and now you're telling us we can't have it. we don't like that. and there's going to be increased because settlers just continually ignored the line. and then british officials are having to then continually to native groups and say can, we sign another document that recognized another different boundary. that's a little bit further west than the last that we agreed to.

makes sense. okay another important thing, though, keep in mind here, too, is we don't just have, you know, like joe pioneer going out into woods with his family to build a cabin. right. you also politically prominent and visuals who want access to this territory so that they can engage and land speculate and because there's money to be when one speculates in land some fairly prominent like oh i don't know anybody heard of george washington this is a person that fought in the french and indian war who really had designs on some of that ohio country that then was like, what do you mean we can't it. and was a little salty about it. now this is not the reason for

independence. i'm going to restate that again so we don't get confused. it is not the reason independence, but it does factor into the reasons for independence. right. people access to that territory. they're frustrated with a british government that won't give them access to it. right. and so you have a situation with a number other factors. right. but ultimately relationships with land and native presence on land is a reason why there is a call for independence particularly if you're a southerner. right. these issues are very important to you now from the native. right you had an agreement and you're the british. keep coming back to you over and over again, telling you that you need to move the boundary. you agree to a boundary. and then the next thing you

know, all these settlers have already crossed over the boundary. you're starting to get really frustrated. it and occasionally you might respond a way considered to be unkind by others. right. and so just continues to create a of tension and ultimately a group of native people the south are going to get so that they're going to a number of southern. in 1776 attacks are going to happen from virginia all way down to georgia. and that's why thomas jefferson refers the merciless indian savages in the declaration of independence, because those attacks happened in the summer of 1776. thomas jefferson, being from virginia, takes it personally.

all right. so we a lot of people tend to think about the revolution as a new england thing, a northern thing like started with militia men in and around maybe something like that. and then, i don't know, we got to yorktown in washington one. right. that's kind of how a lot of people think of it. but in fact the southern campaign of the american was the decisive campaign of the entire conflict. you could see from the map on the left that the majority of that conflict took place in the carolinas, but certainly native throughout the southeast were kind of enveloped into this because there are going to be raids and things that are happening in florida. you're going to have raids, events that are going to be occurring, the mississippi river and in places in and around louisiana. and so all of the southern

native nations are to wind up kind of caught up this. and they have to make decisions about who to support. and these decisions were universal just. like as colonists, we're having to make decisions about, you know, do i want to be a patriot or? do i want to support the crown right. native people were having to make decisions about, you know, we want to kind of back support these people that are trying to get independence from britain or do we want to back and support these people that are still saying that they're british or maybe. is it possible? can we just stay home? so possible. i think those conversations are happening as well and individ wars make individual choices. we can't look at this map. say one nation decided to do x, y, z, because in many cases, well, in all the cases, it wasn't as as that individuals,

those nations kind of went one way or the other. but of the interesting things to consider here is the fact that as military activity heated up in the south, so too, did attacks on native. so can see from this map that most of the fighting that took place in the carolinas is going to be happening in 1780 and 1781. so this is a cherokee example because it's too much to try do them all. but this is just a cherokee example. and you can see that in 1780 and 1781. you know, that's kind of a high point of when towns are attacked. and it's happening within this context of revolution activity that's taking place in and around cherokee. and certainly the same can be

said for creek country, chickasaw country, choctaw and other, and certainly the catawba right and other areas of the carolinas being enveloped in all of this as well. but i wanted place emphasis here because this can flicked there are essentially two conflicts that are happening right you've got this war for independence in which americans or whigs or whatever you want to call it are fighting for independence from britain. but within that, you also have native southerners, not all of them. let's be clear, all of them. but some groups from, all of these tribes that have said, tired of all of this settler encroachment, we're to do something about it. you just burn 23 of our towns to the ground. but we feel like we should respond.

and so have that conflict happening within this broader revolutionary. and you have groups of people that had been enemies that are now coming together here to fight together against american colonists, for example, the cherokee and the creek start fighting and raiding with one another at the end of the amnesty. they don't kind of make a with one another until 70, 55. so just a generation removed from context, that braiding between the two of them and now they're coming together because they see in moment that they have a common enemy and that it would be better if they could work together to this common enemy is it is incredibly exciting in native history

because we see a pan indian alliance coming together that we had never seen before. you have the most populous groups of southern that begin to engage in. diplomacy with one another to try to establish this pan alliance. you have the creeks. you have the cherokees. you have the chickasaw. you have the choctaw as the documents includes some other smaller groups. but these guys are sending diplomats multiple times a year to all to each other, trying to facilitate a political alliance. and again, like we're just not that far removed from these groups raiding each other, being at war with one another, considering each other enemies.

but there, even though this this is such extreme violence, colonial pressure, native people aren't saying, oh, well, that well, this is too much. we might as well just stop here. it's over. let's go home now. they're coming up with new ways, ways to address these issues, working together in a way that they had never done before. and they go to places florida to meet together. they go to places like louisiana. meet together. and one of the other things that's making all of this work is the spanish who were like, hey guys, this is cool. this thing that you're. we're totally in favor it. how about we help you by giving you guns and ammunition, right? because it's very difficult to go to war without guns and

ammunition. and so the spanish say, we'll do that for you. and and it's just it is it's such an exciting of people working together. unfortunately, it doesn't last. so. first problem. so remember, that line went through cree country, but in stop and creek country from chickasaw country. so chickasaw and the creek wind up falling out with each other because it's like that. you know, sometimes things are just too hard to overcome. and so even though there were efforts on the part of others to try to kind of like patch that up. the chickasaw are like, no. can't have any, like, work done here? not with that anymore. and so the chickasaw kind of fall out of the alliance. and so that was a bummer for

sure. and then other things happen further afield. raise your hand if you've heard of napoleon in. yes. right. so he started doing things around this time in europe and the spanish responded by saying, while we were here for you and cared very about this thing that you had going on and saw how it could benefit us and. so we were in support of it. turns out turns out we've got this other thing going on over here. now that's kind of a big deal. and we, in fact, need to funnel all of our resources over here and so sa can help. any longer you know what would be a really good idea. in fact we've thought about it. you should just you know, sign peace treaties with those americans.

they're probably good people after all. i mean, i don't know. anyway, we. this thing over here have to go by. and so without any sort of support, the guns, the ammunition, things that you need right in. order to prosecute a war. what do you. do. you sign peace? absolutely. yes. because, you know, we tried and so this happens in kind of fits and starts this is not going to be a universal process. you're going to have a number of headmen and politicians that will sign and then you'll have other members of that group that are going to continue raid on american settlements that are like, we don't care who signed what, we're still angry, quite frankly. and we're going to keep doing what we're doing. and then you have other groups that sign treaties and then have to sign additional treaties because the violence continues it's a thing, right? and there's no universal type

history or timeline that we can follow. and all throughout, it's worth because it'll be important in a moment all throughout this. right. as native are raiding on american settlements they're engaging in that historic practice of taking captives right and so in some cases they're going to take settlers captive, particularly the young people, because this much more malleable when you're young. right. but right. we shouldn't forget. we're in the south. yes. and so not only they going to be taking some settlers, they're also going to be taking enslaved people captive. when they raid plantations and things like that. and taking them back into their nation. and so, as i said, that will prove important in just a moment. all right. so as they start to sign these

treaties of peace with the united states government, the government at, this kind of simultaneously rolls out its very first federal indian policy, and that's known as, quote unquote, civilization policy. we put civilization in inverted commas because. you know, it's a lot of cultural baggage that goes along with that. but at its most, okay, the civilization policy essentially just said native people live like anglo-americans was more like a assimilation starting. or did they try to do that before? and this was just like, okay, you sign this now you got to assimilate. okay. so the question is about. so i don't i don't like that word. and we can talk about it more later if you want. but certainly from the american,

that would be word that they would think appropriate here and these people have been living among one another for a long time. intermarriage have been happening for generations. and so there's been cross-cultural exchange that had been happening for hundreds of years. right. but now you have a federally funded program to transform native culture. nope. we'll talk that in just a minute. not forced necessarily. we'll talk about that. okay so we read the creation, right? that kind of laid out the different things that women did, men did. we learned that women were meant to be farmers. right. and that men were meant to hunt. and so in terms of the civilization policy. right. women. women don't farm.

right. moon farm. yes. women should confine themselves to the home and the domestic arts. right now we all know. right. all of us. every single one of us sitting here now, native southern women were already doing domestic. they were already making clothes, cooking supper, the kids, and doing all the things and farming because they were amazing obviously. now, the difference here is right when a trading relationship was the primary relationship women would receive bolts of cloth and then they would fashion that cloth into clothing. the federal government's telling we're not going to we don't we're not interested in a right. we want to shut down trade factories. we want you all to live like us and be self-sufficient, like they weren't already anyway. so women, we're going to give

you spinning wheels. right. and so rather than having cloth already done, you're going to spin your own cloth, you'll weave it, and then you can make the clothes. yes. so that's kind of the change for women in terms, again, intense define maybe these domestic duties. yes. and were meant to farm. what it was if you think about it, rather emasculating, because that was work. men weren't meant to be farmers. right. and so you have as is so often the case it's individual making individual decisions, individual reasons. right. some people really it got behind it said yes, i'm doing this. this is amazing. it's going to improve my life. other people were kind of like,

hmm, that's interesting. maybe some this, maybe some of that. and none of the other things and other people said no, thank you. i'm totally fine. don't need any of this. and i go away. get off my. right. and there was like a whole range of responses between there individuals making individual decisions based on what they thought was best for them. individual. it's kind of the universal thing going on here. right. but certainly from the government's perspective, if we want to transform lives, why do we to do that? because we're terrified that if we don't, then conflict result and we can't. expensive wars with native people. right. because the same of settler tension and problems that beset british government in 1763.

the government was having to deal with their citizens not obeying boundary lines and they were constantly having to go back say. right. so there's this whole settlement there now and we can't really move them. so could you please just sign this saying that it's okay the line be moved now. and so there are a lot of tensions that remain. and so the thought process is, if we can encourage to just kind of be more like us and have individual farms, they won't need as much land if they're hunting anymore. they won't need as much land. you know. well, we'll help them. we'll pay all this stuff and just give it to them. right. you need a spinning wheel, jasmine. i'll buy you one. right. you to worry? actually need some herds of livestock. federal government will give them to you. absolutely right. set you on path for a whole new

way. life. a whole new way of life. as is kind of illustrated here in this portrait. so the gentleman in the middle doing one of these that's hawkins. he's agent to the greek people. and so we can assume then, based on that, that he's in creek country speaking to people this portrait was done in 1805. not sure the artist is but it's meant to kind of encapsulate civilization. we will so let's raise our hands and tell what you see to thomas. a lot of the houses in the backyard are definitely more colonial. kind of the whole background kind of looks more like colonial than like what you would think of the native communities. okay. houses or certainly than there are definitely more cabin sort of structures, for sure. mm hmm.

mm hmm. good. yeah. the amount of corn so we have. we have a lot of corn. we do have a lot of corn. corn continues. that's the that's the thread that runs through the southeast. corn continues to be the thing. but there is something different. who's dumping the basket of corn? it's a man. it's not a lady. yes. very good. what else? hang on, mary. yeah? uh, so two people on this side of benjamin hawkins. mm hmm. they look like they've got their hands. a apple. they do have their hands on a plow because are now meant to farm. absolutely. and if they're going to farm, they need to farm the right way, which is with the plow.

right. and you can kind of see somebody over here plowing in the in the background because. again, if you're going to do it, you got to do it the right way. we've got another plow here. and they're being, you know, hawkins there in his in his finery. because this is a mainly if you're going to go plow a field in that how you get dressed. in your stockings and all. why yes gentlemen. it works this. he's not actually the plow, just kind of clothes. and i'm pointing to to them how to do it. well, yeah, it works like this, right? yes. you take one hand here. one hand there, and then. yes. it's how it works now. okay. so let's let's talk a little bit

about specifics, because i told you that individuals made decisions, blah, blah, blah. now, so for those that, really embraced it. like, oh, got into it. we're like, i'm doing this, i'm doing this. it's going to be amazing. they did and they became in credibly wealthy, incredibly wealthy. they had the sorts of plantations and in some cases, right. nicer houses and barns and fences and things. then their white neighbors, they were the wealthiest people in their neighborhoods. and remember to. right. it's not they take advantage of the fact, too, that they had been engaged in that previous period of captive raiding. right. and that they have an enslaved labor pool that they can put to work. these men don't have to be emasculated by doing women's

work. they can utilize other labor to do it for them. they change the way they dress. you know, they start dressing benjamin hawkins instead wearing the sorts of things that you see here in this picture. they get their kids education did in american schools some of them convert to christianity. i mean from the outside you can see a tremendous amount of cultural change. but i think you while you know, we can certainly of look at some of their practices and, say, you know, utilizing enslaved labor is morally abhorrent from perspective. that's also holding on to two cultures as well. right they haven't completely changed the way that they were doing things right. they still have a similar sort of role terms of what they're

doing as men. right. so that's one extreme. you also have men that embrace it a little bit. but don't kind of go full on the way that some of these elite minorities did. so, for example, we have really funny stories in the records of men who had been given these of cattle by the federal government example. and rather than kind of keeping them in fences and doing the thing, i don't raise cattle, i don't the things that you do like we do today they would let them range and roam in the woods and then they would report or somebody would to go see them and then they say he such and such wasn't at home he was out hunting is beef's because they would then go out into woods and literally track down and hunt their cattle way that they had done deer before because again

like we okay so you're telling us that livestock is better not meant to hunt white tailed deer solely. this is cool we can see this as being a reasonable economic but because we don't want to completely let go of some of these cultural traditions we have we're going fit it into our own cultural context. and we're going to go out and hunt our beefs beefs on the other side, like you have these women are given these spinning wheels right. and i'm just let's use our historic imagination a minute. and they take these men and wheels and they say, yeah, sure, we were doing all of the things already, so sure, we'll do this. no problem. no problem at all. fact, tell you what. we'll just plant our own cotton also, and we'll just cut out our reliance on anybody to do anything. we'll plant our own cotton, split our own cloth, make our own clothes done. we don't need any off or

anything else. we're done here. goodbye. and that happened. and certainly it's worth noting that there are a number of prominent southeastern native that will use in slave labor as well and have rather large plantations. but there are also plenty of examples of women just kind of growing cotton on a smaller scale. again, to just kind of meet the needs of their household because like if we're going to be doing if we're going to do it, then we'll just do it. we'll just do all things and then we don't have to worry about it. it's done right. and then certainly you have other communities now want to overgeneralize, but they typically tend to be further away from the various different agencies these right in places that are a little bit more remote where there's not so much cross cultural exchange happening that, do really do genuinely say we're fine

actually we've been getting by these things for this amount of time and we're going to continue to it keep on keeping on. so thanks, but no thanks. right. so again, all sorts of all sorts of individual decisions made. so it's not a matter of force. the federal government wasn't coming in and forcing them to do this didn't really have any way to do. but they are certainly trying to entice them to do it by paying for the things. right. you want to learn how to spin well by your spinning wheel. you want to go out and hunt beefs. we'll give you the cattle you want to chase around dumb sheep. we'll get some, you know, plows. you plow, get you a plow, get you plow. and then we'll show you how to use it. all right.

questions. how did natives, the southeast, exert power? thomas we kind of played the european powers kind of against each other. and like you said where they're like, oh, you're saying this war can go down and this french guy, this fort and get away better deal. so, yeah, absolutely. that that cleverly named system. right of. just kind of playing the different european powers off of one another relying what they knew kind of fraught political relationship ups in europe to their advantage in north america. and just like utilizing those colonial concerns to their to benefit. absolutely. what about the american revolution? what sort of impact did that have on native communities. how did natives respond. they were kind of like dealing with their own thing at the same time as the american correct for

the land. mm hmm, yep. so they having to kind of deal with their own internal issues. i got really excited because it was a really exciting moment. missouri ax hang mark coming. go for it did the creation of the pan alliance? yes. very good. yes. the creation of that that kind of southern confederacy. that moment. that moment of diplomatic effort, that. yes, it was a beautiful thing. it was a beautiful. good. all right. what about civilization? mack? some fully embraced it, i guess, due to survival and some structure like their native traditions that they couldn't let go of it. yeah, good. so we had to kind of opposite ends the spectrum that we talked about of those that embraced it wholeheartedly.

really got behind it. and did you know, have tremendous amount of success. and then that shirked it altogether and said thanks, but no thanks. and the majority of people fall in between those two extremes and just kind of pick the parts that they think, yes, this is good. and they don't pick the parts that think aren't good. yeah. all right. do we have any other questions so inviting me to repeat anything or expand on anything or somebody have some sort of brilliant things that they wanted to add? dr. jacobs. so, so i just want you to talk little bit about the traditional captive taking as i see that working on a couple different i see that working on a power play. mm hmm. you know, but i also see that as continuing the traditional,

traditional means of incorporation of, other people into the the fluidity that was going on among south eastern people. so can you talk about how those things were happening at the same time? mm hmm. okay. so. all right. spoke a little bit about captive taking. and when we spoke about captive taking, we said that there were. three kind of typical outcomes. adoption, ritual, torture and death or staying in a state of unfreedom. right. and that not always, but typically captives taken in raids that were inspired by this need for blood revenge. right. and so that changed as. we entered into this period of the southeastern slave trade, right. because taking became commodified and it became all about as many captives as you

possibly could to then trade them on other goods, particularly firearms. right. but like we said, the war effectively ended the southeast native slave trade and what we see reemerge are those historic practices of captive taking. and again, we're kind of back to those three most common options, ritual torture and, death, and just staying in a state of unfreedom. and so as we kind move through this colonial period, we do see raids happening and like when said before i mentioned children how children are malleable. so oftentimes if a raid happened on a particular community or household and children were taken, it was the most common outcome for that situation would be for that child to be adopted into the community. when we talked about, how, you

know, individuals that had gotten kind of wrapped up in the slave trade, one of the things that one of the reasons why they wanted out is because they they wanted to have that option. right to adopt people back into their community. they wanted to be able to take captives to adopt them because it was a way to, you know, supplement population numbers that are dwindling for different reasons. and as we move through the 18th century, right, we've had, you know, extended kind periods of attack and warfare, particularly if you think about in the context of the era and the way that, again, that military activity impacts communities. and we see the upticks in raids communities in association with where kind of like different armies and militias are any given time. you know, there's a desire to take captives to adopt to to bring them into the community. to be clear, when a captive was taken and adopted into a

community, they gained a whole different identity. and so there wasn't any sort of association, nobody would have walked around and went like, oh, well, them, but, you know, they're adopted or. anything like that. you as long as you had that family, that that clan connection, you were a full acting member of that community. and so it's a way to enhance communities as a way to strengthen communities and. we see native people, the southeast, moving back to those practices throughout 18th century after the slave trade is over, but also another thing that's happening at the same time is the 18th century in the south we see ideas of around around race beginning to harden. and native people in the south begin to kind of absorb and different. and again this is we can't over

generalize and say it was because it certainly wasn't. but different people begin to of internalize some of those messages and understandings around race and if they're looking at their neighbors right that are engaged in utilizing enslaved labor in this labor this is race based slavery right. and as they're making sorts of raids and taking those sorts of captives the minds and the approach is, is different. not always but but it could be. right. and so what you have is you have a situation of kind of cultural practices, cultural norms, experiencing change and how different people make decisions about how to to to navigate that as they go because certainly,

you know, there are instances. you know, intermarriage and things like that that continue to occur. and it's really not we get into the 19th century that the lines get really hard and the different like some of the bigger groups will pass laws against, you know, intermarriage and things like that. but this is, you know, we're not there yet, but this is a process that's very much under way at time. so. well i'm just thinking of it more about how you're parents or looking it with horror. and that's sort of a power move on the native part, even if the native people were not interpreting behavior or seeing it as a power move, oh, it's just taking the captives in general. yes yes, it does.

it's set a kind of power or or, i don't know, a sense of real. horror. mm hmm. yeah. it's a it's kind of can be seen as a form of psychological, at least from the colonial. yeah, for sure. for sure. other questions. thomas i was wondering, i know you mentioned there's a big deal that. this is like the first kind of big pan native alliance, even though it fell through. would still say it was kind of a big deal for later as like colonization as the u.s. starts to grow as a nation kind of a big deal because that of sets maybe a precedent for later like. yeah it it absolutely does and so it's it's the first of one of these movements that really involves native southerners. in 1763. we get kind of a first iteration

of a pan alliance with pontiac's rebellion. but that doesn't really that's kind of happening further west and doesn't involve native native southerners to the same degree. this one is interesting because so regionally specific also at the same kind of around the same time many of these groups that are in this diplomacy to kind of form this southern if you could call it that are also participating with native groups further kind of in and around the great lakes region and are engaged in pan indian as well. and in fact to achieve major defeat over an american army within that that same time period. so i think in in what's happening in the south is is unique and kind of distinctive because of the southern at work

there. but there is kind of just this general sense of among native people i think particularly eastern woodland people that again, this geopolitical is is changing. we need to figure out a different way to deal with this changing situation rather than maybe we to to overcome some of these differences that we've had with each other, because our options for for training partnerships and alliances are dwindling. right. as all these competing powers are moving or kind of being pushed the continent, then maybe it's it might be better for us to try to together against a common enemy is a general trend that's kind of going on at the time. but it's unique in the south because it's the first time again because it just wasn't that long that these people were. yes.

not friends at all or go for it were the natives since the pan indian alliance or were they making treaties with each other or like there's lot of fine lines and lines you map the bedroom so much. so where are they making those treaties? the same that i'm sure. so they wouldn't have been writing treaties necessary. we do have some recorded things because they're meeting in because the spanish there, because the spanish are trying like spanish agents are trying to take credit for all of this, like writing back with facilitated this that the other thing. no they didn't. anyway so they're they're writing down but native people exchanging strings of beads belts of, beads and things like that that signify their commitment in alliance with one another in these spaces. mary so before the pan alliance

and because of the settlers encroaching upon their tribal lands before, the pan alliance and all this where the native tribes. did they ever have a sense of unity before then? i don't know. coming together for whatever reason or this is first of its kind where they're coming together as a unity and having to defend their lands and their way of life. so i don't want to overgeneralize because there there certainly are moments people come together for different reasons. right. and. there's there's kind of there can be these moments of having an ambassador that can be

exchanged in in towns and stuff. but generally speaking, you are either a member of a community or, you are an outsider. and you know, there were certainly ways to facilitate alliances, not necessarily this kind of again, the difference here is, is finding unity as a as a people. right. distinctive and different from this other group of people. so it makes sense. okay. other questions. thank you all for your time. attention and participation.